


■ 



L*« 



The Mind Telegraph 



H treatise 

ON 

THE TELEPATHIC INFLUENCE OF THE 
HUMAN WILL 



BY 



JONES BAUTON STAY 



trrarl*late^ from tbc Sfrtb German Edition 



BY 



IVRY 



^•VKi:.;;;:: 



NEW YORK 
THE ALLIANCE PUBLISHING COMPANY 

Windsor -Arcade, Fifth Avenue 

right, i^ox, by The Aflian.ce Publishing Company 




Class T>i __ 

Book _l^ 






TRANSLATOR'S PREFACE. 

The little book of which the following is a 
translation has run through its sixth edition 
in Germany. It purports to be a translation 
from the English. As the writer was unable 
to find the English edition, and believes that 
many American readers would be interested 
in its contents, he gives this translation to the 
public. 



ins! c mo 



GERMAN EDITOR'S PREFACE. 

One of the most remarkable men of our 
times is undoubtedly the author of this pam- 
phlet, of whose wonderful influence over men, 
animals, and inanimate objects accounts have 
appeared for a number of years in many mag- 
azines, especially the English and French. It 
is a pity that we know nothing more about 
this extraordinary man than what these articles 
narrate, and what he himself has chosen to 
make public in this little pamphlet. 

More important, however, than the story of 
his life and his personality are his experiences 
and observations. On their account we have 
made this translation, for a whole system can 
be built up upon them which would overthrow 
our modern principles of philosophy and nat- 
ural science, and especially those of the Mate- 
rialists. The main features of such a system 
would be; 



(i) The soul (mind) has an independent 
existence, separate from that of the body. 

(2) The soul (mind) is a manifestation of 
the Spirit of God and is endowed with all the 
perfections of the same, and is able, above all, 
to rule all of creation by its will and to subject 
it thereto; therefore, a man, if he will only 
earnestly exert his will, has every power and 
hence control — 

(a) Over himself and his own body. 
(&) Over other persons. 

(c) Over things. 

(d) Over animals. 

And, in addition thereto, a man can exert 
the power of his will not only upon near ob- 
jects but also at a distance, and can, there- 
fore — 

(a) See at a distance. 

(b) Act at a distance; and finally 

(c) Place himself at a distance. 

(3) The soul (mind) of each man would 
rule all Nature, if he were not of little faith, 
in consequence of the perverted education of 
children, who are, from the very beginning, 



taught that many things are impossible. This 
omnipotence, however, returns even in the case 
of ordinary men — 

(a) When they are excited by their pas- 
sions. 

(b) When they are in the throes of death, 
or 

(c) When something causes them to believe 
in their power to act. As instances the writer 
mentions: (i) Forms and formulas used in 
so-called sorcery, and (2) forms and formulas 
used in sympathetic cures. 

(d) When through particular circum- 
stances, especially ecstasy or insanity, the ideas 
which have been inculcated are forgotten. 

(4) By the exercise of his will power every 
one is able to strengthen the same to such a 
degree that he can exert his will upon all Na- 
ture, especially men and animals, and can 
make them his subjects. How to exercise one's 
will power is plainly shown in the following 
pages, 



THE MIND TELEGRAPH. 



"If ye had faith as a grain of mustard seed, ye 
might say unto this sycamine tree, Be thou plucked 
up by the root, and be thou planted in the sea ; and it 
should obey you." — Luke xvii., 6. 

WHILE yet a young man, Caesar was cap- 
tured by pirates while on a trip to 
the Isle of Rhodes. He was with them for 
five weeks, during which time his friends col- 
lected the money for his ransom; but during 
this time, as the Greek writer Plutarch tells 
us, he was held in so much respect by the 
pirates that a stranger would have sworn that 
he was the master, and they his slaves. When 
he wished to rest he forbid them to make any 
noise, and they obeyed him absolutely. At 
other times he read them poems and speeches 
which he had written when time hung heavy 
on his hands, and when they showed a lack 
of attention called them vulgar-minded boors 
who were not worthy of the honor he bestowed 



upon them, and promised that he would cru- 
cify each and every one of them as soon as 
he had obtained his liberty — a threat which 
he afterward really carried out. 

No one has ever doubted that only a great 
man could ever have obtained such a dominion 
over other men. But the term "a great man" 
is too general, and therefore meaningless, and 
does not express the substance of the idea. It 
is of great importance to designate exactly 
that faculty, or, if one prefers so to call it — 
that power by the employment of which Caesar 
humbled men who were actually his masters, 
as they had him in their power. 

History tells us of similar instances in the 
lives of famous men of ancient and modern 
times. 

Every one has heard of the Athenian Alci- 
biades. He once made a bet with other young 
men that he would in the public market-place 
give Hipponikos, a respected citizen of Athens, 
a box on the ear. "You will not do that !" said 
the others. "Oh, yes, I will," replied Alci- 
biades ; "and afterward he shall give me his 



daughter in marriage." The next day he went 
to the market-place. Hipponikos came; Alci- 
biades walked quickly up to him and gave him 
a box on the ear. The good man did not know 
what to make of this, and went home in dis- 
may. Every one who had seen or heard of 
this called Alcibiades a dastardly cur. He, 
however, went the next day to the house of 
Hipponikos, bared his back, and begged that 
he be punished for the insult of the previous 
day. The old man laughed, pardoned him, 
and finally grew to like the young man so well 
that he gave him his daughter in marriage, 
exactly as Alcibiades had willed. 

As Alcibiades had willed, we say; and we 
wish to lay especial emphasis upon this word, 
for we shall see in what follows that the will 
plays the main part in the cases that we have 
related, and in similar ones, and that it is the 
will that makes great men great. 

Why was it that his soldiers followed Alex- 
ander to death and victory even when, accord- 
ing to human calculation, defeat was inev- 
itable ? Why was it that Caesar was victorious 



8 

even in the most hopeless battles? How was 
it that Napoleon climbed upward, step by 
step, until he was worshiped as an idol ? How 
was it that Frederick the Great could rule men 
by his glance, could lead them as he wished, 
and could, as he preferred, either crush them 
or raise them up? 

With all of them this was made possible by 
the firm, strong zvill, whose existence had al- 
ready been revealed when they were in their 
infancy. 

The same was the case with all those who, 
in war or in peace, in times of revolution or 
of quiet, exerted a great influence over the 
masses of the people. They were all of them 
men of firm zvill, even if they were not aware 
of the fact that it was the will alone that gave 
them and maintained for them their dominion. 

But why shall we mention only those who 
are prominent in history? What is it that 
gives power to the skilled horse trainer over 
the wildest and most stubborn animals? If 
we examine carefully all the circumstances we 
shall soon become convinced that this power 



does not depend only upon skill, or special 
knowledge of any kind, but that it is the will 
that conquers and crushes the will of the ani- 
mal. Watch the divines, the lawyers, who 
exert the greatest influence, and you will al- 
ways find that they are men of strong will; 
that they reconcile, that they convince, that 
they attain their aim, because they will it — 
while thousands of others seemingly far more 
talented men, with all their learning, all their 
skilful speech, all their sound logic, can achieve 
nothing; so that, compared with these beings 
endowed with a firm will, they are mere non- 
entities. With a certain degree of wonder this 
fact has been recognized by Agrippa of Neetes- 
heim, Malebranche, Leo Allatius, Jung Stilling, 
Peucer, Heironimus Cardanus, St. Augustine, 
Haller, Azais, and hundreds of others in an- 
cient and modern times whose names we can- 
not mention here — while we now, after the 
wonderful revelations of the nineteenth cen- 
tury, perceive with a clear eye the mighty se- 
cret, the eternal truth behind the raised veil 
of Isis. 



IO 

Do not smile, dear reader, when some one 
tells you that a man, endowed with this power, 
stretches out his hand toward a sick person 
and immediately frees him of his disease. 
Rather interrogate the man himself, this 
worker of miracles, whom the narow-minded 
have often ridiculed, derided, and persecuted; 
whom the masses admire, fear, wonder at; 
whom the healed honor and praise, and ask: 
"How do you work your cures ?" And he will 
answer: "I will to do it, and therefore I can 
do it !" And if he is honest, as the true healer 
always is, he will add, "And you can do it 
also, if you will to do it!" 

But why need I multiply examples? Listen 
to the strange and remarkable story of my 
own life, and draw a lesson from it, so that 
you can employ the knowledge you gain for 
your own benefit and for that of your fellow- 
men. But cursed be those who misuse the 
knowledge they may gain! 

I was born on the eleventh of March, 1811, 
on the farm Hodgehead, in the south of Scot- 
land. My father was an upright and active 



II 

gentleman farmer, who was quite well-to-do, 
and was w r illing to spend money upon the edu- 
cation of his children. While yet quite young 

I was sent to the college at S to learn 

Latin and Greek, two languages to which I 
could not take a liking. While the professor 
expounded Ovid, I thought of the trout that 
swam in the woodland brooks of my native 
place; while the masterpieces of Homer lay 
open before me, my mind traveled back to the 
green meadows on which my father's kine and 
sheep were grazing. 

Usually I did not know what line of the 
book had been reached by the class. But I 
firmly gazed at the professor, and firmly 
wished that he should not call me up — and he 
did not call me up. At other times I happened 
to know what line had been reached, and hap- 
pened to have prepared myself and knew that 
I could translate quite well if I should be 
called — and looked with an inward exertion 
and excitement at the professor, who, surely 
enough, just as if he had understood me, 
turned to me and requested me to continue the 



12 



translation. After I had seen my wishes ful- 
filled in this manner several times the thought 
came to me that I could perhaps rule destiny 
by my will. My confidence grew, and the suc- 
cesses of my will became always more aston- 
ishing. I was well enough acquainted with 
the professor to know that he always called 
up those who, he thought, had been lazy or 
inattentive, and my astonishment grew and 
my mind was aroused by my great success. 

"Do I really possess a will that almost at- 
tains omnipotence ?" I asked myself one day 
while in the class for Bible study, my mind 
having been busy with anything and every- 
thing but the lecture of the venerable vicar. 
Before me lay my Bible, open at the first page. 
My glance happened to fall on the book, and 
I read the verse in which it is said that God 
made man in his image. These words are 
sufficient to make any idealistically inclined 
boy wonder, and I fell into a revery and tried 
to arrive at a comprehension of the real mean- 
ing of these words. 



*3 

Has God the form of a man, and has he 
created us in his image in that respect? 

There He was, on the title-page of my Bible 
— God as an old man with a long white beard 
and a bald head, stretching out his hand over 
the earth in blessing and looking down upon it. 

I looked at the picture one moment, then 
angrily turned the leaf and cried out "Fie!" 
The good vicar was startled and stopped in 
the middle of his exhortation, of which I had 
not heard a word. He called me earnestly 
to account, and I confessed that I had been 
looking at the title-page of my Bible and was 
horrified at this profanation of God's majesty. 

"Good, my son!'" said the old gentleman; 
"God is Spirit, and only as a spiritual being 
man is his image. ,, 

I do not know what else he said, for I was 
again buried in thought. The outside world 
no longer existed for me. 

"The will of God rules the world !" was one 
of the main propositions with which my phil- 
osophic mind busied itself. "Man is created 
in God's image; therefore, godlike powers and 



14 

perfections must be man's heritage!" That 
was my second proposition. The conclusion 
was now easy to reach that man must be able 
to exert an influence in the ruling of the world. 

I felt now for the first time that no one 
who does not possess a rich fund of knowledge 
can in any important matter arrive at a def- 
inite decision. To do so, many proofs are 
necessary, and I did not have these owing to 
my lack of knowledge. I could not draw 
definite conclusions from my own experiences ; 
I was compelled to call the experiences of 
others to my aid. To be able to do this I be- 
gan at that time to study diligently the works 
of ancient and modern authors. 

A year had hardly passed, and I had already 
read more than many a man has read during 
the course of a lifetime. The words of Ovid 
had electrified me: 

Est Deus in nobis, agitante calescismus illo, 

Sedibus aethereis spiritus ille venit. 
(There is a God in us, through him we glow; 

This spirit comes from heavenly heights.) 

I found the originals of these words in the 



is 

works of the two Greeks, Aratus of Cilicia 
and Cleanthes, of whom the former said : "We 
all have need of Zeus, for we are of his race," 
and the latter, in his song in praise of the 
highest God, said : "Yes, to Thee we mortals 
may all speak, for we are of Thy race, and we 
alone of all that lives on this earth were en- 
dowed with the power of speech." 

Unfortunately, the materialism of modern 
times, that monster born of the Copernicus- 
Newton fallacy, has misled the understanding 
and denies the existence of a mind separate 
from the body. Inexact reasoners may in 
truth be misled when they read the unpardon- 
able sophistries of our materialists; for in- 
stance, of Frauenstaedt : 

"It is a fact that the mind grows and de- 
velops as the body does; that the operation 
of the former is dependent upon the brain, its 
size and condition, just as vision depends upon 
that of the eye, and that injury to the brain 
produces a corresponding effect upon the 
mind, etc. How could this phenomenon be ex- 
plained if the mind existed independently of 



i6 

and separately from the body, being only ex- 
ternally united with it? Why should an inde- 
pendent mind which is complete in itself be- 
come so dependent upon a body which differs 
so greatly from it that it grows and decays, 
rejoices and suffers with it? If the brain is 
only a materialized tool of the mind, why 
should the mind be affected when the brain is 
affected? Is the ordinary workman so de- 
pendent upon his tools that their injury is also 
his? Does one become dull when the knife 
with which one cuts becomes dulled? Does 
the player become out of tune when his piano 
is out of tune?" 

Thus reasons the sophist and materialist; 
but his case is the same as that of all who yield 
allegiance to the theory of materialism : in try- 
ing to prove their case they furnish invincible 
arguments to disprove it. To be sure, every 
workman depends upon his tools. When the 
knife is dull no sharp cut can be made with it, 
and the greatest player cannot make an un- 
tuned piano produce harmonious chords. Sim- 
ilarly, the mind cannot produce harmonious 



*7 

thoughts when its instrument — the bodily or- 
ganism — is out of tune. 

When one considers the influence of illness, 
of old age, of food and drink, upon the mani- 
festations of the mind, one is very apt to ar- 
rive at the sad conclusion that the mind is not 
an independent entity, but merely a function 
of the body. But when we consider that when 
the body is asleep the mind seems to be absent 
but is nevertheless present, that then the limita- 
tions of time and space do not exist for it, and 
that then it is almost freed from the prison 
of the body and sees into the past and future, 
as well as to the greatest distances — a fact 
unknown only to the coarsest organisms, in 
which the physical body preponderates — we 
must assume that, when the body is affected, 
only the exterior manifestations of the mind 
are interrupted : those for which the agency 
of the body is necessary. 

It is true, the mind manifests itself by 
means of the body as long as it is bound to the 
same, and is able to manifest itself only to 
the extent that the material condition of the 



i8 



body permits it, but it remains independent 
none the less, and is not actually changed by 
changes of bodily conditions, just as the mind 
of the sleeper is not blind because the eyes are 
closed. The mind of the lunatic may be per- 
fectly sane, although it cannot produce any 
manifestations of sanity by means of the de- 
ranged brain. The mind of the child-like octo- 
genarian may be in a state of the greatest per- 
fection — may already be soaring in higher 
spheres — although it cannot manifest itself as 
perfect by means of the shriveled body. 

The mind is therefore not a function of the 
body; on the contrary, it is the mind that 
forms the body and shapes it, as it could not 
do if it were not an independent being. It is 
for this reason that as the mind develops the 
lines of the face and the glance of the eyes 
both change, and that we are able to read the 
mind in the lines of the body. But the body 
may hamper the mind in its activity, and there- 
fore disturbances of the body react upon the 
manifestations of the mind. But when death 
approaches, when dissolution has taken place. 



19 

when the pulse beats no more, when the mind 
is freed from the chains of crippled organs — 
then the mind's imperfections disappear, in- 
sanity flees, the child-like octogenarian be- 
comes rational, and the prophetic utterances of 
the dying — we might almost say of the already 
dead — prove that the mind, the soul, is a being 
of a higher nature than the materialist can 
possibly conceive it to be: that it is itself a 
manifestation of Divine Spirit, a breath of the 
Lord, fashioned in the image of Jehovah. 

For this reason the soul can in a moment of 
ecstasy depart from the living body — poeta 
propheta! — and partake of the omniscience and 
of the divine power of God's Spirit, of which 
it is a manifestation. But in our times, owing 
to our ridiculous ideas about Nature, which 
are contrary to all our experiences, enthusiasm, 
ecstasy, far-vision and far-action have become 
almost impossible. Because children are taught 
even in their infancy the materialistic ideas of 
the impossible the world has grown to be "of 
little faith" and sinks like Peter into the waves 
over which it was destined to riile — and it is 



20 

only in the lower strata of the less educated 
children of Nature, in dreams, in the state of 
somnambulism (with which, alas! so much de- 
ception is practised), and in the hour of death 
that the divine perfection of the soul manifests 
itself. 

Only once in a great while a gleam of our 
original state of perfection breaks through, 
but it can shine only with a dismal light. Such 
are impressions — i.e., effects produced on us 
and our surroundings by those who although 
far away are thinking of us, the existence of 
which is not denied even by so-called strong- 
minded (really weak-minded) persons — such 
are forebodings, which, however, are recog- 
nized too late or ignored altogether, by those 
whose erroneous views have led them away 
from the path of Nature. While the former 
prove that the mind can act at any distance, the 
latter prove that the soul, born of God, always 
retains a part of its divine omniscience, al- 
though modern science has done its best to 
destroy this perfection. 

How is it that we can feel that some one is 



21 



sneaking behind us? That we look around at 
some one who has walked past us at the mo- 
ment when he turns around to look at us? 
That we awake when a stranger comes near 
us (or some one looks fixedly at us ? That we 
are restless when another is thinking of us? 
That our mind turns to him and we speak of 
him who is just about to come to us (the wolf 
in the fable) ? 

Are these not all proofs of the fact that 
man can act at a distance, or that he can re- 
ceive impressions at a distance, or — what is 
more probable — that he can !do both? Do 
these facts not prove that the mind does not 
need ears in order to hear, eyes in order to 
see, and nerves in order to feel, taste, or smell ? 
Do they not prove conclusively that the soul 
can, without the interposition of the body and 
in fact beyond the body's sphere of action, 
exert its wonderful divine power? 

In the space of a few years I had read all 
the Greek and Latin writers, had thought over 
the often misunderstood words of Holy Writ, 
had impartially studied the works of the most 



22 

famous mathematicians, philosophers, physi- 
cians, and students of Nature, had impressed 
upon my mind the experiences of all times, the 
views of every people ; and the following prop- 
ositions were irrevocably fixed in my mind : 

i. The mind is an independent entity, sep- 
arate from the body. 

2. The mind is a manifestation of the divine 
spirit and partakes of all its perfections. 

3. The mind of man rules all of Nature as 
soon as it throws off the lack of faith to 
which it has been educated and attains to a 
realization of its power. 

My teachers praised me, and congratulated 
my parents upon having so excellent a son. 

My good old father wept tears of joy when 
I handed him in my seventeenth year the med- 
ical diploma given me by the University of 
Oxford. 

My fellows considered me a miracle of 
learning. But, alas! — 



23 

Has it ever occurred to you, dear reader, 
why no one of the old myths, tales, and tradi- 
tions appeals to us more than the famous story 
of Dr. Faust? 

The reason for the charm which this story 
has for us is no other than that every man is 
a Faust; that every man who is not a dullard 
finds a description of himself in that of Faust; 
that every man has some aim, some longing, 
some desire, for the attainment of which he 
is willing to sacrifice everything else. 

The success of Goethe's Faust arises from 
the fact that Goethe described himself when 
describing his hero, however much that may 
be denied. 

Don Juan is no one else than Faust. The 
quiet spirit of the North, always seeking the 
highest and noblest, created as its image the 
German Faust — the sensual South found its 
image in Don Juan. 

But the extremes touch — limitations and 
bonds fall away from the desirous spirit — the 
very best of men, however much they may 
through natural gifts, through the special fa- 



u 

Vor of Providence, or through enthusiastic eil^ 
deavors, have raised themselves above the com- 
mon herd, are apt to unite, even in the North, 
the nature of Don Juan with that of Faust, 
just as Faust had his Gretchen and his Helena. 
That was my case also. 

Shortly after my return from Oxford I was 
offered, in spite of my youth, an office in the 
church. I refused it. The fortune which I 
expected some time to inherit was large enough 
to assure me a comfortable existence. Why 
should I bow my neck under the yoke of an 
office? Were there not slavish minds enough 
who would count themselves happy to ex- 
change thraldom for their daily bread? The 
man who has attained a height from which he 
can survey mankind, who has drunk at the 
fountain of living truth, can never become 
servile, and nothing is more terrible to him 
than an office. 

In a wing of my father's house I fitted up 
a suite of apartments in accordance with my 
own taste. Two rooms were used as a library, 
and in one of them were set up all the authors 



25 

that had ever thought and written about the 
mystic dualism of man's nature. A Bacon, a 
Swedenborg, a Boehme, a Paracelsus might 
have envied me my wealth of books — perhaps 
also my knowledge, my good fortune, which 
was ever offering me the opportunity to rise 
higher in the scale of perfection. 

A cousin of mine, a charming and virtuous 
girl, lived on a neighboring farm. With the 
will that she should be mine, I one day went to 
her just as she happened to sit in a lilac arbor 
before her father's house. We had never seen 
much of each other, for I had been away from 
home for many years and had devoted myself 
entirely to my studies. 

I stepped into the arbor. I had appeared 
unexpectedly and she jumped up, started, as 
if she wanted to escape. I nodded to her, and 
she sank back upon the bench. I sat down by 
her side, laid her hand in mine, and began in 
a low, almost inaudible tone of voice to make 
her a declaration of love — in Greek. 

What was the result? Did she laugh at 



26 



me ? Did she consider me a lunatic, or at least 
out of my mind ? 

Not at all! She listened attentively to my 
words, as if Greek were her native tongue, and 
as if she could understand every word. 

And, in fact, she understood what I said. 
Put your mind, put your firm will into your 
spoken words, and you will be understood, 
you will be obeyed, no matter in what language 
you may be speaking. Is that perhaps the se- 
cret of the power of the enthusiastic mission- 
aries who preach in a language unintelligible 
to the natives and who nevertheless convert 
them? Is that perhaps the explanation of the 
preaching in a thousand tongues? (Acts ii., 
3-1 1.) I cannot decide, but I have had similar 
experiences with popular orators. They also 
spoke words, but often these were only thrown 
together without meaning or connection; nev- 
ertheless they swayed the eagerly listening 
populace, which could not understand a single 
word that was shouted from the platform, be- 
cause they willed to sway it. These popular 
orators have proved to me not only that wealth 



27 

of knowledge and attainments may develop 
man's divine powers, but that every passion 
can kindle the slumbering spark into a 
flame. 

But enough of this digression. Let us go 
back to poor Liddy, whom I, like the monster 
that I was, looked upon only as a worthless 
instrument with which one makes an experi- 
ment in physics and which is then cast into a 
dusty corner of the garret and forgotten. 

She listened attentively to my words, of 
which she did not understand a single one. 
Her eyes became moist and glowed. Her 
curly head sank down upon my breast, al- 
though her eyes were always hanging on my 
lips. 

Cold-hearted wretch that I was, no pity 
stirred in my breast. I felt only a great happi- 
ness at having discovered the secret of Don 
Juan. Everything was now clear to me. The 
words, the sense which they express, are 
merely incidental ; it is the concentration of 
the mind by means of the spoken words that 
work the miracle and forge the fetters for the 



28 

weaker being that trustingly yields to the will 
of the stronger. 

I recall the magneto-sympathetic cures 
which an old woman in the neighborhood used 
to work. She laid her hands on the diseased 
portion of the body and murmured mystic 
words — the so-called "blessing/' Many of- 
fered her a great deal of money for teaching 
them this miraculous "blessing." But she re- 
fused them all, for she wanted her son to be 
the only one to inherit her art. I have myself 
often performed wonderful cures, and have 
worked "miracles" through them, but without 
using any words — merely by concentrating my 
will and laying my hand upon the suffering 
part, willing at the same time that it be cured. 
Later on I no longer laid my hand on the dis- 
eased part, but merely stretched it out toward 
the same, and still later, after my will had be- 
come strengthened by practise and after my 
successes had removed every atom of doubt 
and of lack of faith, I relied merely upon my 
will, and, without even leaving my room, cured 
patients living at a great distance. 



2 9 

I now compared my influence over the sick 
with my influence over Liddy. Could I not 
do in the latter case what I did in the former ? 
Could I not subject the girl to my will even at 
a distance? 

Printing a hasty kiss upon her blushing 
brow I hurried away. Not eighteen years of 
age, I was a thorough Faust and Don Juan. 
The poor girl was nothing to me — a mere tool, 
as I have before said. I was a prey to the 
black powers of the nether world, for that is 
the difference between the mighty spirit of the 
Creator and those minimal manifestations of 
it which form the minds of men — that the lat- 
ter, as soon as they have realized their power, 
can no longer control themselves, and sacrifice 
themselves, blindly, to it, just as they sacrifice 
those unfortunate beings which they make the 
playthings of their power, and upon which they 
practise their usually unconscionable experi- 
ments. Happy, thrice happy, is he who never 
learns fully to know the demon within him- 
self! 

The famous French physician, Andral, who, 



3<> 

like every true and great healer, learned more 
by practical experience than he did at the 
school, was once, near his native place, con- 
sulted by a countryman for sleeplessness. The 
patient complained that he could not sleep be- 
tween ten and twelve o'clock at night on ac- 
count of a noise in his room which sounded as 
if some one were striking iron. When Andral 
asked him whether he had any enemies in the 
village, he replied that he knew of none ex- 
cept a horseshoer with whom he had a quarrel 
of old standing. But he lived fifteen minutes 
distant at the other end of the village. "Re- 
turn to your home," said Andral; "I can help 
you." The following day the famous physi- 
cian sent for the horseshoer, with whom he was 
well acquainted. "What do you do every even- 
ing between ten and twelve o'clock?" he 
sharply asked the man as he came in. "I strike 
a bar of iron which lies on the anvil and think 
hard of a bad man who has cheated me out of 
my pay, willing at the same time that the noise 
shall disturb his rest." Andral replied : " 'Tis 
well; you have achieved your purpose; but you 



3i 

must no longer annoy the poor man, for if you 
do I will report you as an evildoer and a sor- 
cerer " The horseshoer followed the warn- 
ing, stopped his hammering, and the farmer 
could again sleep, for he heard the noise no 
more. 

Kieser, in his Archive VIII, 2, p. 45, has re- 
ported the above from authentic sources, and 
I have never had any reason to doubt its truth. 
By means of his will the horseshoer could 
easily deprive the farmer of his sleep, but 
whether he could have done it without striking 
the iron bar I am very much inclined to doubt. 
Just as little could the old woman mentioned 
above have worked her magnetic cures without 
the muttered formulas. Nevertheless, the 
striking of the iron bar in the former case and 
the muttering of the formulas in the latter case 
were absolutely immaterial. 

The explanation of this apparent contradic- 
tion is not difficult and has already been sug- 
gested in previous pages. There are matters 
which every Tom, Dick, and Harry thinks he 
can explain, and again others at which even 



32 

the most learned stand aghast. These latter 
are called "supernatural," and their existence 
would be denied were it not that the fact of 
their existence is forced upon us by our daily- 
experience. People have in the same way tried 
to deny the existence of will power, in spite of 
the fact that this existence has been proved by 
the most numerous and undoubted experiences 
of all times. With the seemingly laudable in- 
tention of combating superstition, children are 
taught that to act at a distance which we can- 
not reach with our hands is a matter of im- 
possibility, and that in fact everything that 
Tom, Dick, and Harry cannot explain belongs 
to the superstitions of dark, medieval times 
and to the realm of the impossible. The re- 
sult is that we are educating a generation of 
unbelief, or, rather, of little faith, artificially 
destroying as we do every faith in our own 
powers, thus making their utilization impos- 
sible. "Gentlemen," the famous Professor 
Theoluck, of Halle, is reported as having once 
said to his students: "If I firmly will that 
this glass raise itself from this table and float 



33 

through the air to that table, it must obey my 
will." I believe that he was right, although 
we are unable to will such a thing with the 
necessary firmness. We have been taught 
from childhood that such things are impos- 
sible, and, however firmly we may will to do 
something which seems impossible, an inner 
voice will always say to us: "It is impos- 
sible! It is impossible!" The necessary result 
is that our will is paralyzed — and it is impos- 
sible. For this reason the Saviour called out 
to mankind, already spoiled by false rational- 
istic doctrines : "Verily I say unto you, If ye 
have faith as a grain of mustard seed, ye shall 
say unto this mountain, Remove . . . ; and 
it shall remove." 

If we look at the lunatics whose instilled hu- 
man prudence and wisdom of the schools has 
disappeared with their reason, we are as- 
tounded at the wonders they can perform by 
means of their will. They defy wind and 
weather; they cast themselves naked into the 
snow without feeling cold or being injured by 
it ; they lift the heaviest burdens with ease, and 



34 

tear the strongest bonds as if they were gos- 
samer. We find the same to be the case with 
the savages whose understanding of the laws 
of Nature is not clouded by the false education 
of civilized countries. They can achieve aston- 
ishing results; for they believe that they can 
do so, and consequently their will is not ham- 
pered. Hence their acute senses, their mighty 
strength, their indifference to pain. The In- 
dian who is deeply grieved at the death of his 
wife, as we are told by the most credible trav- 
elers, lies down on his bed, curls himself up, 
crosses his arms and legs, determines to die — 
and dies. 

Similar observations have been made in the 
case of religious fanatics. The most remark- 
able examples in this regard are to be found 
in the history of the Convulsionists among the 
Protestants in the Cevennes, who in the six- 
teenth century wandered about and spread 
themselves all over Germany; and in the still 
more remarkable history of the Convulsionists 
at the grave of Diakonus Paris in the cemetery 
of St. Medard at Paris. These people, di- 



35 

vorced as they were by their religious enthusi- 
asm from the views of the modern world, had 
visions and prophetic inspirations of all kinds, 
so that, as the historian of the Convulsionists 
in the Cevennes says, they saw when in a state 
of extreme ecstasy things which were far away 
and prophesied future events. With the Con- 
vulsionists at the grave of Paris beside the 
centripetal force of the psychic life the centri- 
fugal force was made manifest, either inwardly 
as healing the body or outwardly as a wonder- 
ful power of such intensity that it could even 
resist the mechanical force of gravitation in a 
way that we would regard as impossible. The 
account of Carre de Montgeron is as follows: 
The Convulsionists at the grave of Paris 
arose in 1724 and continued for twelve years. 
All kinds of sick people went to the grave of 
Paris; and then there appeared these different 
kinds of phenomena, as in the crises of the 
somnambulists, all of which were followed by 
recovery. The sick adopted peculiar methods 
of cure, called grands secours meurtriers, the 
existence of which is proved by the evidence 



36 

of documents and of eye-witnesses. The sick 
allowed themselves to be struck in the abdo- 
men or other parts of the body with heavy 
tools, wooden beams, iron bars weighing 
thirty pounds, sharp poles, etc., and this treat- 
ment, instead of crushing their bodies, merely 
afforded them a sensuous pleasure which in- 
creased with the strength of the blows ; or the 
sick man had a board laid on him on which 
twenty or more persons stepped without giving 
him any pain. As in this case, especially where 
heavy blows were struck in the region of the 
stomach, the mechanical force of the normal 
resistance of the muscles could not have been 
great enough to neutralize the force of the 
blows, we must assume that the psychic force 
of faith or will (which are one and the same 
thing, as we have already seen) appeared in 
a degree not possible in our every-day life, 
and resisted a force which the ordinary man 
nowadays could never oppose. 

Of the numerous other cases of the seem- 
ingly wonderful and unbelievable influence of 
the will upon the person of the "wilier" re- 



37 

lated by ancient and modern writers we shall 
recall here only a few. 

Avicenna, the famous Arabic physician, tells 
of a man who could paralyze his muscles at 
will. Haller cites many examples of people 
who had their heart, pulse, and breath under 
control, so that they could stop the same at 
will. St. Augustine says that he knew a man 
who could perspire when he wanted to. The 
most remarkable case is that of a monk who 
could at will make himself senseless and stop 
breathing, so that he felt neither pinching, 
pricking, nor burning. Whether the account 
given by Pliny of the old man of Hermo- 
timos, whose soul left his body and who after- 
ward spoke of events that had happened at 
other places, and of which one could have 
spoken only if he had been present, is in point, 
is uncertain, as we are not told whether he 
produced this state at will. Cardanus, how- 
ever, assures us that he could put himself at 
will into a cataleptic state, in which he felt 
nothing, heard voices but understood nothing, 
and had a feeling that his soul departed from 



3« 

his body; and that he could also call up phan- 
tasmagoria at will. According to Bernier the 
art of putting one's self into the cataleptic 
state, in which one neither hears, sees, nor 
feels, is very common among the Brahmans 
and Fakirs of India, and that the enlightened 
and those "united to God" (Yogis) have a 
regular set of rules for attaining this state. 

The most remarkable story, however, is that 
told by Jung-Stilling. An American had the 
power to transport himself at will to distant 
places and to appear to people there in his 
own form, while his body lay quiet like a 
corpse. The wife' of a ship captain who had 
sailed to England and had remained away be- 
yond his regular time requested this seer to 
tell her where her husband was. The seer 
went into the next room, fell into the cataleptic 
state, and reported when he came back that he 
had seen her husband in London and had 
found out that he was to return soon. Upon 
his return the captain recognized the seer as 
the man to whom he had spoken in London at 
exactly the time that the latter had made the 



39 

report to his wife. Here we have first a far- 
seeing at will, and secondly a psychical influ- 
ence upon a person at a great distance, exactly 
in the manner of certain somnambulists of 
modern times. 

A similar instance of the power to trans- 
port one's self to distant places is told by 
Jung-Stilling. We shall cite only one ex- 
ample. In the latter part of September, 1759, 
at four o'clock one Saturday afternoon, Swe- 
denborg, arriving from England, disembarked 
at Gothenburg. Mr. W. Castel invited him to 
dinner, and with him fifteen others. At six 
o'clock that evening Swedenborg went out and 
returned to the table excited and pale. He 
said that there was a fire in Stockholm which 
was steadily spreading. Gothenburg is 200 
miles from Stockholm. He was restless and 
often went out. He said that the house of one 
of his friends, whose name he mentioned, was 
already in ashes, and that his own was in dan- 
ger. At eight o'clock, after he had been out 
again, he reported cheerfully : 'Thank heaven! 
the fire is out, the third door from my house." 



40 

This news excited the whole town and the 
governor was told of it that same evening. 
He called Swedenborg to him the following 
day, in the morning, and asked him about the 
matter. Swedenborg described the fire ex- 
actly, how it had begun, how it had stopped, 
and the time it lasted. Monday evening the 
courier of the merchants of Stockholm arrived 
at Gothenburg, having been despatched while 
the fire was burning. Tuesday morning a 
royal courier arrived at the governor's palace 
with the report of the fire, which corresponded 
exactly with that of Swedenborg; the fire had 
stopped at eight o'clock. 

Now, if it is possible for any one to trans- 
port himself to a distance, it follows that he 
must be able to act at a distance in the same 
way that he can near by. The common people 
even at the present time generally believe that 
this is possible, and it is wrong to ignore such 
beliefs of the common people, for, as Most 
says : "The superstition of the common people 
always brushes closely past a law of Nature." 
In fact, we may ask : What is faith, and what 



41 

is superstition? Does not the ordinary man 
consider many things superstitious because he 
is told they are such ? And does he not accept 
many beliefs on the authority of others, and 
other things again as true, although he is not 
and cannot be sure that they are true ? Or are 
matters different in the case of the so-called 
learned? Our so-called knowledge, our so- 
called learned wisdom or wise learning em- 
braces a greater or less number of our own and 
others' views, opinions, theories, and hypoth- 
eses about the objective world, about heaven 
and earth and our own lives, most of which 
are, in the present state of human imperfection, 
nothing but a mass of beliefs : and time always 
changes our beliefs. When the famous Ara- 
bian astronomers read that old Greeks and 
Hindus asserted that the earth moved about the 
sun, they smiled at their supposed superstition. 
But when men had accepted the views of Co- 
pernicus that the earth revolved, they again 
considered the Biblical theory of an unmovable 
earth a superstition. 

We may then boldly do justice to this pop- 



42 

ular belief and devote our attention to it, as 
first of all we cannot assume — as is often the 
case with the beliefs of the learned — that it 
arose without a reason for so doing, and as 
secondly we must admit the existence of that 
delicate sense of the man in a state of nature 
for that which is right and true. In our mod- 
ern enlightened times we laugh at the old, 
almost vanished, belief in lace-tying, although 
the same has been upheld by hundreds of im- 
partial, credible philosophers, theologians, and 
physicians; also at the belief in the smearing 
of certain salves on the doors of houses, and 
the burying of toads and lizards under door- 
steps. When one of the learned men of our 
times tells me that all these methods are with- 
out effect, I gladly agree with him; but the 
will power employed in connection with these 
means can have a terrible effect. 

The will has a powerful effect when it is 
employed under unusual conditions, such as 
the delirium of fever, the fear of death, the 
frenzy of rage. Hence the remarkable phe- 
nomenon that people in a state of great need 



43 

or of great fear can make themselves seen and 
heard by their relatives and friends hundreds 
of miles away; hence the grewsome effects of 
a curse uttered in the hour of death. A man, 
innocently convicted, when carried to the place 
of execution summoned his judge before God's 
judgment seat at a certain day and hour. The 
judge was kept in ignorance of the terrible 
summons, and never heard of it, but died nev- 
ertheless on the day and hour named by the 
condemned man. And this incident is related 
to us by the doubting Thomasins ! To be sure 
he will not recognize the truth of this inex- 
plicable fact, but suggests : "Would the sum- 
moned man not have died on that day and at 
that hour anyhow? Could not the stings of a 
guilty conscience have brought on death ?" We 
need hardly point out to the reader how use- 
less these questions are, and how fruitless this 
reluctance to recognize the truth. 

On the other hand, much good can be done 
by the will. The lucky penny that mothers in 
former times gave to their sons when about to 
set out on a journey, in order to save them 



44 

from all harm, did actually protect them in 
most cases — for it was the bearer and me- 
diator of the mother's will. The same is the 
case with the talisman. It shows great ignor- 
ance of natural laws to relegate such and sim- 
ilar things to the realm of superstition. 

The reader is now, I trust, sufficiently pre- 
pared to understand what I am about to tell 
of my further experiences and adventures. 

In the night after this visit to Liddy, I 
leaned out of the window of my chamber and 
looked toward the young girl's house, willing 
firmly at the same time that she come to me. 

After about half an hour I saw a white fig- 
ure approaching under the willows of the river. 

I was becoming impatient. I willed that 
Liddy should run. 

Soon I noticed that her steps became more 
unsteady. In another moment she began to 
run. Two minutes later she stood between 
the rose-bushes and my window. 

A ladder lay next to the house. I willed 
that she should raise the ladder and mount on 
it to my room. 



45 

She stood there looking like a culprit — the 
head lowered, but her eyes raised up to me. 
I perceived a shudder passing through her 
body. She approached the ladder, looked at it 
and then tried to raise it. I did not speak a 
word of encouragement. I was a silent ob- 
server, and only my will was active. 

The ladder seemed to be too heavy. 

"You shall raise it," I willed. 

And, behold, the weak girl easily raised the 
heavy ladder. It soon leaned against the house 
and Liddy mounted it with the agility of a 
mountain goat. One leap, and she was in my 
room. 

"Oh, God!" she cried. "What am I doing? 
Is this a dream or is it reality?" 

"It is reality, my dearest cousin." 

"Then I no longer understand either my- 
self or anything else. God is my witness that 
I am not guilty, that I am obeying a power 
which is stronger than myself, and which plays 
with us in a way I cannot understand, I am 
an instrument without a will !" 



46 

She sank upon a chair, covered her face 
with her hands and wept. 

I kneeled before her, spoke unintelligible 
words to her, and willed that she console her- 
self. 

She smiled through her tears; I now no 
longer made use of my will, and after Liddy 
had quieted herself we parted. 

That was in the year 1829. Many years 
have passed since then; and the whole affair 
is now like a dream to me, but the remem- 
brance of it became more vivid than ever when 
I read, a few years ago, the novel by the 
Countess Dash, "La Belle Aurore:" Without 
a doubt this skilful French authoress has be- 
come acquainted with the power of the will. 

Many do the very same thing, although they 
are not aware of it, but perhaps look for an 
explanation of the phenomena in a totally dif- 
ferent direction. How many an old, bald- 
headed, almost decrepit Don Juan believes that 
he owes his conquests to his charming man- 
ners, when in reality they are due ouly to his 
practised will! How many an ancient dame 



47 

of repulsive ugliness deceives herself when it 
was only her will, strengthened by her burning 
desire, that cast the net over the one long 
wished for! As a rule the members of the 
female sex need some special excitement in or- 
der to develop the necessary will power. The 
intoxication of a dance often gives them the 
necessary excitement. They want to please — 
a supernatural charm overspreads even ugly, 
yellowed countenances ; they zvant to captivate 
— and the partner is influenced by that mighty 
power, especially as men on such an occasion 
usually leave their will power at home, and 
any counteracting force is therefore absent. 

For this reason so many troths are plighted 
at dances. 



I have already mentioned that the average 
man, however strong he may be as regards 
others, is weak in regard to himself, and as a 
result he becomes a Faust and a hopeless prey 
to the powers of hell. 

And I was really from the very beginning 
a Faust. The indulgence of my senses wa^ 



48 

secondary — the principal thing was knowl- 
edge. The investigating and perceiving mind 
can persevere longer; it is not, like the bodily 
organs, blunted by excess of enjoyment, but 
on the contrary is strengthened and sharpened 
by practise and application ; it perseveres there- 
fore until it is too late, and usually leaves no 
time for repentance before the day on which 
the summons of the highest Judge arrives. 



My parents had died. My patrimony was a 
large one, but lasted me only a few years. I 
denied myself nothing, for why should I have 
looked into the future with apprehension? I 
knew that with the knowledge that I had 
gained, with the strength of will that I had 
acquired by incessant practise, I should never 
have to want for the necessities of life. 

Spare me the task, reader, of recounting 
the victims of my continual experiments, and 
the sorrow I caused because I disappointed the 
hopes of others, 

These are warnings which I set down Jiere ? 
forced from me by a tortured conscience, 



49 

My wealth had disappeared, but the world 
did not know this, and I had unlimited credit. 
It was only two years afterward, when my in- 
debtedness amounted to 70,000 pounds, that 
my pecuniary condition became known. Com- 
plaints were served, attachments levied, and 
warrants of arrest were already prepared. 

Then I started out in my coach and called 
on all my creditors, one after the other. With 
firm glance, with indomitable will, I came be- 
fore each one. Torrents of reproaches awaited 
me from the lips of those whom I had so 
cruelly deceived. I did not answer a word; I 
regarded them steadfastly and willed that they 
quiet themselves, that they meet me half way, 
that they discharge me from my obligations; 
and everything occurred just as I had willed 
it. I surrendered my property, and my cred- 
itors made a composition which was very ad- 
vantageous for me. 

While the sheriff drew up the record I 
stepped in among the assemblage dressed in a 
plain suit of clothes, and with a cane in my 
hand, to say good-by. 



5° 

" Where are you going ?" they asked me. 

"To London." 

"On foot?" they then asked me, pointing to 
my cane. 

I replied with a sigh and looked at an old 
gentleman who had been the heaviest loser by 
my failure. 

No glance could inflame more quickly than 
my trained one. The old gentleman pushed 
Tiis way through the assemblage, took my hand, 
led me into the garden, looked about him to 
make sure that he was unobserved, and handed 
me a bank note for a thousand pounds. 

Then my conscience, for the first time in 
my life, began to prick me. I clenched my 
teeth to repress the tears that seemed ready to 
burst forth in spite of myself, kissed the hand 
of my benefactor, and hurried away as if the 
ground burned beneath my feet. 

Two months later I had established myself 
in London in the most gorgeous manner. No 
duke need have been ashamed to own my 
horses; my lackeys, hunters, coachmen, 
jockeys, and grooms glittered with the gold 



5* 

and silver embroideries of their liveries. The 
most precious objects of art and wealth, the 
most refined devices of luxury, filled my 
palace. 

I chose for my friends the richest among the 
younger members of the aristocracy. They 
were my companions, my gentlemen-in-wait- 
ing, my bankers — and they would have been 
my bootblacks if I had willed it. 

From this it can be seen how much can be 
done with a will that is constantly trained. The 
beginning of the art is difficult and needs the 
greatest care; the further development takes 
care of itself. The will is a delicate plant 
which has just burst from the seed; it is easily 
crushed by surrounding weeds, it rots when 
there is too much moisture, it is withered by 
too much sunshine, it sickens and dies in a 
soil which has not been sufficiently loosened 
and fertilized. But when the little plant has 
grown to a tree its own leaves give it shade, it 
defies the whirlwind with its tough branches, 
it mocks the rainstorm, it enriches the soil in 
which it grows by the leaves it sheds. 



§2 

When using one's will for the first time 
upon others, defeat must be avoided. If we 
are defeated, if we yield to the will of another 
whom we cannot rule, the game is up forever. 
Just as the boy Cyrus learned the art of ruling 
among the shepherd boys who were beneath 
him, so every one must practise first upon his 
inferiors. Then advance step by step; pursue 
your object with others of strong will power 
until they are tired out, and you will finally 
learn the art of ruling with ease and without 
exertion. 

Shortly after his return to England, Sir 
George Catlin, who had spent eight years 
among the wildest tribes of North American 
Indians, related how these men tamed cap- 
tured wild horses by breathing upon them and 
blowing into their nostrils. This subject was 
being discussed at the Jockey Club and I main- 
tained that the taming of all animals was pos- 
sible without such a farce, and offered, in 
order to prove my point, to go into the cage 
of an enormous lion that had just arrived a 
few days before from Africa, and that was so 



S3 

wild that even the famous Amberg did not 
dare to go near him. 

Soon bets were made to the amount of thou- 
sands, then of hundreds of thousands, of 
guineas. A day for my debut as lion tamer 
was fixed upon. 

On the morning of that day the Duchess of 

came to me. This charming young 

woman wept tears upon my neck. I was un- 
moved. 

My valet handed me before my departure 
thirty-two letters in which bets were offered. 
I stood to win in all much more than 100,000 
pounds sterling. 

When I arrived I found the whole aris- 
tocracy of London already assembled. I 
stepped up to the cage and fixed my gaze upon 
the lion. He closed his eyes, and opened them 
from time to time, and I saw them glow with 
a red fire. While I walked around the cage 
in order to reach the door, the lion, no longer 
fettered by my gaze, raged about the cage in 
wild fury and with a deafening roar. I sud- 
denly opened the door. The monster trembled, 



54 

crouched in the opposite corner, closed his 
eyes, but showed me his wide open mouth and 
roared so loudly that I thought I would become 
deaf. "Ouiet," I commanded with a loud 
voice, and struck the monstrous fellow over 
the nose with a woven wire whip so that he 
whined and turned his head away. 

One moment we stood quietly opposite each 
other; the lion growled weakly. He had evi- 
dently recognized his master. With the whip 
I drew a circle about him and the king of the 
forest walked around it, obeying my will abso- 
lutely. I would gladly have made other ex- 
periments, but my friends adjured me to put 
an end to the game. On that day I had the 
pleasure of paying all my debts with the money 
I had won by my numerous bets. 

By this time, however, life had begun to pall 
on me. There is nothing more ennuyant than 
everlasting good fortune. The unlucky man 
always has his hope of better times left him; 
the lucky man knows that death is his only 
deliverer. There is nothing more ridiculous 
than the comments in the newspapers on the 



55 

report of a suicide — "that no cause is known, 
and that therefore the suicide could have been 
committed only in fit of despondency.' ' Fools ! 
They do not know that good luck more than 
anything else makes life a burden. 

However, I was too proud to commit sui- 
cide, and I determined therefore to go to the 
Iman of Muscat and to offer him my services 
in his campaign against the Kabyles who lived 
on the west coast of Africa. 

I do not wish to detain the reader by mat- 
ters not relating to my subject. I pass over, 
therefore, my honorable reception at the court 
of the mighty Iman, my victories over the 
Kabyles, and also the sad experiences I had. 

The Iman presented me with an estate on 
the coast almost 600 geographical square 
miles in extent, and had a palace built for me 
in European style. I fell into a deep dolce far 
niente, slept, smoked, and drank coffee, but 
was unable to fill the void in my soul. The 
most terrible pangs of conscience assailed me 
day and night. Especially did Liddy's image 
fill my dreams and my waking thoughts. 

L.ofC. 



56 

Then I determined to make use of my will 
once more and to hold a conversation with 
Liddy from the east coast of Africa. 

I asked her whether she was still alive, and 
requested her in case her answer was in the 
affirmative to strike one blow on the table. 

The table next to me resounded as if it had 
been struck by a woman's soft hand. 

"Are you married ?" I asked, exerting all 
my will power. 

No answer. 

"Then you are still free?" 

One knock on the table. 

"Do you still love me?" 

Three quick knocks on the table. 

"Then come to me !" 

Four deliberate knocks on the table. 

Eight days later I again exerted my will and 
called "Liddy!" 

One knock on the table. 

"Are you already on your way here?" 

Three quick knocks. 

After that I conversed every morning and 
every evening with Liddy. I accompanied her, 



57 

as it were, on her trip. Half a year later she 
arrived under escort of a troop of Arabian cav- 
alry which my friend the Iman had given her 
as a protection. 

She is now my wife. I could be happy, if 
on the one hand I were not already too happy, 
and on the other I did not have to endure the 
pangs of conscience, as I fear that many upon 
whom I have tried the power of my will have 
become unhappy through me. I have con- 
fessed everything to my friend the Iman. He 
is of course unable to understand me, and sug- 
gests that I become a Mohammedan. Then 
everything would be all right. 

But how would that agree with my Chris- 
tian morality? 

So nothing remains for me but to bear the 
pain, and by earnest repentance for the heed- 
lessness with which I followed my desire for 
higher knowledge, and for the misuse I so 
often made of my power, to obtain the forgive- 
ness of the All-merciful God. 



WORKS BY CHHRLES BgflDIE FHTTERSOH- 
Doavinion and Power. 

*\N IMPORTANT VOLUME OF 

STUDIES IN SPIRITUAL, SCIENCE. 



This is a large work, probably the most comprehensive of this 
author's publications, embracing an epitome of the New Thought 
teaching on every subject of vital moment in human development. 
It is indispensable to all who desire accurate knowledge of the New 
Metaphysical Movement. Following is a list of the subjects dis- 
cussed, an appropriate " Meditation " being appended to most of 
the chapters: 

The Secret of Power. Hope in Character Building. 

Three Planes of Develop- Love in Character Building. 
ment. Prayer. 

The Tree of Knowledge. Breath. 

The Purpose of Life. Success. 

The Mistakes of Life. The Equality of the Sexes. 

Finding One's Self. Marriage. 

How to Conserve Force. The Rights of Children. 

Faith in Character Build- Immortality. 

ing. Dominion and Power. 

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The Will to be Well. 

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eral. Some of the chapters bear the following titles : 

What the New Thought Things Worth Remember- 

Stands For. ing. 

The Laws of Health. The Mission of Jesus. 

Mental Influences. The Law of Attraction. 

The Unity of Life. Man : Past, Present, and 
Demand and Supply. Future. 

Freedom— Individual and The Religion of Christ. 

Universal. The Crusade against Chris- 
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Spiritual Treatment. The Dawn of a New Age. 

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Price, 10 cents. 

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WORKS BY CHARLES BEOBIE PHTTERSOH. 

The Library of Health. 

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A series of essays in popular form on advanced thought sub- 
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Excellent books for beginners in the New Metaphysics. 



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Post-paid: $1.00 each; any two in one order, $1.75; or all 
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THE LIBRARY OF HEALTH 

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1 "MIND" 




EDITED BY 

JOHN EMERY McLEAN and CHARLES BRODIE PATTERSON. 

This is the world's largest and most important review of Liberal 
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Science Philosophy 

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MIND is the acknowledged leader, in the literary world, of the 
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